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THREE:An effort was made to decide the long-agitated question of the emancipation of the Jews in the Session of 1849. On the 19th of February Lord John Russell moved that the House of Commons should go into committee for the purpose of considering the oaths taken by members of Parliament, excepting the Roman Catholic oath, settled in 1829. The oath of allegiance, he said, became a mockery when Cardinal York died, there being no descendants of James II. in existence; he therefore proposed to abolish it. The oath of abjuration, which was aimed against Papal aggression, had now no practical effect but to exclude the Jews from Parliament, which it did by the words "on the true faith of a Christian," which were never meant to exclude Jews, but only to give greater solemnity to the oath. He proposed, therefore, to omit these words when the oath was tendered to a Jew, and this he thought would complete the measure of religious liberty. The House resolved by a large majority��214 to 111��to go into committee on the subject. He then moved a resolution that it was expedient to alter the Parliamentary oaths so as "to make provision in respect of the said oaths for the relief of her Majesty's subjects professing the Jewish religion." A Bill founded on this resolution was brought in by Lord John Russell. The second reading was carried by a majority of 278 to 185. The third reading, after an important debate, was carried by a majority of 66. In the House of Lords the second reading was moved on the 26th of July, by the Earl of Carlisle, in an able speech, in which he observed that the Jews, though admitted to municipal privileges, were the only religious community debarred from political rights; but there was not, as far as he could see, a single valid objection upon which they could be refused. The Earl of Eglinton objected to their admission on religious grounds; so also did the Archbishop of Canterbury and the Bishop of Exeter. The former argued that our national Christianity, to which we owed our greatness, would be grievously disparaged by the measure. The latter condemned it as a violation of the distinct contract between the Sovereign and the nation��that the Crown should maintain "to the utmost the laws of God and the true profession of the Gospel." The Archbishop of Dublin (Whately), always the powerful champion of religious freedom,[603] contended on the other hand that it was inconsistent with the principles and repugnant to the genius of Christianity that civil disqualifications and penalties should be imposed on those who did not conform to it. Their lordships must either retrace their steps, and exclude from office all who did not belong to the Established Church, or they must, in consistency, consent to the abrogation of this last restriction. The Bill was rejected by a majority of 25��the numbers being, for the second reading, 70; against it, 95.We must open the year 1790 by reverting to the affairs of Britain, and of other countries having an influence on British interests. The Parliament met on the 21st of January; and, in the course of the debate on the Address in the Commons, Fox took the opportunity to laud the French Revolution, and especially the soldiers for destroying the Government which had raised them, and which they had sworn to obey. Burke, in reply, whilst paying the highest compliments to the genius of Fox, and expressing the value which he placed on his friendship, endeavoured to guard the House and country against the pernicious consequences of such an admiration as had been expressed by Fox. He declared the conduct of the troops disgraceful; for instead of betraying the Government, they ought to have defended it so far as to allow of its yielding the necessary reforms. But the so-called reforms in France, he said, were a disgrace to the nation. They had, instead of limiting each branch of the Government for the general good and for rational liberty, destroyed all the balances and counterpoises which gave the State steadiness and security. They had pulled down all things into an incongruous and ill-digested mass; they had concocted a digest of anarchy called the Rights of Man, which would disgrace a schoolboy; and had laid the axe to the root of all property by confiscating[371] that of the Church. To compare that revolution with our glorious one of 1688, he said, was next to blasphemy. They were diametrically opposed. Ours preserved the Constitution and got rid of an arbitrary monarch; theirs destroyed the Constitution and kept a monarch who was willing to concede reforms, but who was left helpless. Fox replied that he had been mistaken by his most venerated and estimable friend; that he was no friend to anarchy and lamented the cruelties that had been practised in France, but he considered them the natural result of the long and terrible despotism which had produced the convulsion, and that he had the firmest hopes that the French would yet complete their Constitution with wisdom and moderation. Here the matter might have ended, but Sheridan rose and uttered a grand but ill-considered eulogium on the French Revolution, and charged Burke with being an advocate of despotism. Burke highly resented this; he made a severe reply to Sheridan; and instead of the benefits which he prognosticated, Burke, with a deeper sagacity, declared that the issue of that revolution would be not only civil war but many other wars.